Consequently, it has to be related to its circumstance. The sentence "I was hospi‌ table to Zayd and Amr on Friday" necessarily conveys that the person honored them both on Friday. However, if the intention is to convey that he specifically honored
Amr on Friday, then it would be necessary for him to say, "I was hospitable to Zayd, and I was hospitable to Amr on Friday."
Second, this possibility contradicts the explicit statement in the traditions, related by al-Bukhari, Muslim, and Al)mad b. I:Ianbal, that indicate that Ali b. Abi Talib said, "The Prophet (peace be upon him and his progeny) banned the mut a of women on the day of the Battle of Khaybar, and the meat of the domestic ass."٦٩ Moreover, al-Bayhaqi narrates, in his section on the muta, a tradition on the authority of Abd Allah b. Umar, also in connection with the prohibition of the muta on the day of Khaybar.٧٠
As for what has been related on the authority of Salma b. al-Akwa, from his fa‌
ther, who said, "The Prophet of God (peace be upon him and his progeny) permitted
al-muta for three days in the year during which the Battle of Aw as
then he prohibited it," this tradition is a single narration that cannot be admitted as evidence of abrogation. Moreover, had this been a sound tradition, it could not have been unknown to Ibn Abbas, Ibn Masud, Jabir, and Amr b.I:Iurayth, or to any other Companions and Successors. How could it have been known to them when Abu Bakr did not prohibit the muta during his caliphate, [and when] Umar did not forbid it during the major part of his caliphate, but only toward its end?
Third, we have cited Ibn I:Iazms report that a number of Companions and Suc‌ cessors stood firm by the view that themuta should be permitted. lbni:Iazms asser‌ tion that a number of Companions announced a legal decision permittingal-muta is substantiated by the following report narrated by Ibn Jabir in Tahdh!b al-Athlir on the authority of Sulayman b. Yasar, who received it from Umm AbdAllah, the daugh‌ ter of Khuthayma:

A man from Syria who lodged in her house said, "Celibacy has indeed become un‌ bearable for me. I seek contentment with a woman." So she directed him to a woman. They agreed on the conditions and had them witnessed by responsible persons (udul). He stayed with her as long as God desired, then he left. Umar b. al-Khanab came to know about the matter. He sent for me and asked me about the truth of what had been reported to him. I told him it was true. He told me to notify him when [the Syrian] came. When he came, I informed him and he sent for him, and said, "What made you do what you did?" He replied: "I did what I had done when I was with the Prophet, and he did not forbid us from doing it until God took him. Then I [continued to do it] when Abu Bakr was [the caliph]. He too did not forbid it until God took him away. Then came your time. You did not report its prohibition to us." At that, Umar said, "I swear by the One in whose hand is my life, if I had already declared its prohibition, then I would have [certainly] stoned you." [Thus he ordered], "Make this [prohibition] known so that marriage (nikal;r) will be distinguished from fornication (siftil;r)."

Another tradition supporting Ibn I:Iazms assertion is the following, reported by Ibn Jarir [al-Taban], Abu Yala in hisMusnad, and AbU Dawad in hisNasikh, on the authority ofAlib. AbiTalib, who said, "If it were not forUmars precedent, I would have decided that the muta is lawful, and consequently no one would have forni‌ cated except a scoundrel."٧١